CYDONES (Cidonio, Kydones). - I. DEMETRIO. - He was a Greek politician, man of letters and theologian of the 14th century, b. at Thessalonica (c. 1324) of a noble family. His teacher was Nilus Cabasilas. He took the side of John Cantacuzenus in the civil war of 1341-47, and was appointed first minister by him; this did not deter John Palaeologus from entrusting him with the same office, which he held for about 30 years.
He learned Latin, discovered with wonder Scholastic philosophy and theology, translated the Contra Gentiles of St. Thomas Aquinas (1354) and the Summa Theologica (c. 1355-58), as well as other writings of St. Thomas, St. Augustine, St. Anselm and the Contra legem Alcorani of Fra Ricoldo da Montecroce, a Florentine.
An opponent, together with his brother Prochorus C., of the doctrines of Gregory Palamas (triumphant in the Greek Church from 1351), before 1365 he became a Catholic and became the head of a movement for religious union and for political-military cooperation with the West against the Turkish danger. But he had to witness the settlement of the Turks in Europe (1355 ff.), the canonization of Palamas and the condemnation of his brother Prochorus (Apr. 1368). The following year he accompanied John V to Italy, who made a profession of the Catholic faith in Rome (18 Oct. 1369). At Venice, in 1371, he saw the humiliation of his sovereign, an insolvent debtor, held almost a prisoner by the Republic. On his return to Constantinople, though remaining in the service of the State, he could not prevent the policy of submission toward the Turk, pursued by John V until his death (1391) and continued by his son Manuel until 1394. In 1390 Demetrius went to Venice with Manuel Chrysoloras, his disciple. There he had (Chrysoloras?) teach Greek to the Florentine Roberto Rossi, a disciple of Coluccio Salutati. This chance teaching later had most happy consequences for the rebirth of Greek studies in Italy. Having returned to Constantinople, C. remained there until 1396, the year in which, sensing a growing hostility because of his Catholic faith, he left his homeland forever. After a brief stay in Venice, and perhaps also in Milan, C. went to Crete, where he died in the winter of 1397-98. His disciple Manuel Calecas composed his epitaph.
C., besides the aforementioned translations, left political speeches and sacred sermons, a moral-philosophical essay De contumenda morte, and very beautiful apologies (published by G. Mercati), some of which represent almost a history of his own conversion. He also wrote works of theological controversy and left a voluminous correspondence, of the greatest importance for the history of his time. He was one of the best writers of the age of the Palaeologi, if not indeed the best, and was considered a singular talent even by opponents, such as George Scholarius. His religious faith was sincerely lived by him, as he asserted, even in his lay state. A friend of Manuel Palaeologus, whose teacher he had been, and of Nicholas Cabasilas, though they opposed his religious convictions, he had as disciples Manuel Chrysoloras, the restorer of Greek studies in the West, Manuel Calecas and the Chrysoloras brothers. He gathered around himself a small group of Greeks, friends of the West, which became the channel of relations between Italian humanism and Byzantine scholars. From that Latinophile circle there later came those who ardently advocated union at the Council of Florence.
Bibliography3 works
Raimondo G. Loenertz
2. PROCHORUS
Byzantine theologian of the 14th century, b. at Thessalonica around 1330, d. in 1368-1369, younger brother of Demetrius C. He was a monk and devoted himself to study. His knowledge of Scholasticism made him see the falsity of the Palamite doctrine, of which he was a determined opponent. This very thing drew upon him the wrath of the Palamites and especially of the ecumenical patriarch, Philotheus Kokkinos. Having ascended the patriarchal throne for the second time in 1364, the latter gladly welcomed the accusations of heterodoxy hurled against Prochorus C., who wrote a proper refutation of the Palamite sophisms, promising to submit if it were shown to him that he was in error. Summoned to the Synod of Constantinople of 1368, where Gregory Palamas was canonized, Prochorus C. was degraded and excommunicated. He did not long survive this unjust sentence.
His brother Demetrius avenged his memory in two violent apologies, directed especially against Philotheus and published by G. Mercati (Notizie di Procoro e Demetrio C. (Studi e Testi, 56), Vatican City 1931, pp. 296-338). They constitute the best source for the life of Prochorus C., whose writings consist of original works and translations of Latin authors. An exact list will be found in the study by Card. Mercati (op. cit., pp. 1-40). There are good reasons to believe that Prochorus C. was secretly a Catholic.